DOCTRINES 

OP THE 

Bible. 



BY 
pLYAH f?OYEY, D. D., Lili. D, 



American 

Baptist Publication 

Society 



LIBRARY OF CONGRESS. 



Shelf..../. ' 

UNITED STATES OF AMERICA, 



DOCTRINES OF THE BIBLE. 



BY 



ALVAH HOVEY, D. D., LL. D. 



A 








MAR 7 1892/ 



1** 



PHILADELPHIA : 

AMERICAN BAPTIST PUBLICATION SOCIETY, 
1420 Chestnut Street. 



V 



H 






Entered, according to Act of Congress, in the year 1892, by the 

AMERICAN BAPTIST PUBLICATION SOCIETY, 

In the Office of the Librarian of Congress, at Washington, D. C. 



/ 



/6 

PREFATORY NOTE. 



The matter of this little book appears in a vol- 
umn called "The Bible," which is still published 
by us. This has been divided that its excellent 
contents may be still more brought within the 
reach of our young people. The book has been 
thoroughly revised by the author, and it is sincerely 
hoped that in this new form it may accomplish 
still greater good. The questions have been ap- 
pended to each section that the book may be the 
better fitted for practical work. 



CONTENTS. 



CHAPTER I. 

GOD AND MAN. 



PAGE 

Sec. I. Doctrine of the True God, 5 . . t ... 7 

Sec. 2. Government of God, 12 

Sec. 3. Requirements of '.he Moral Law, 17 

Sec. 4. Original and Present State of Man, 23 



CHAPTER II. 

JESUS CHRIST AND THE HOLY SPIRIT. 

Sec. I. Person and Work of Christ, 28 

Sec. 2. Personality and Office of the Holy Spirit, ... 34 

CHAPTER III. 

SALVATION. 

Sec I. Election and Regeneration, 40 

Sec. 2. Justification Through Faith, t . 45 

Sec. 3. Means of Grace, 49 

5 



6 CONTENTS. 

CHAPTER IV. 

CHURCH LIFE. 

PAGE 

Sec. I. Baptism and the Lord's Supper, 54 

Sec. 2. Privileges and Duties of Church Members, ... 59 

CHAPTER V. 
The World to Come, 63 



DOCTRINES OF THE BIBLE. 



CHAPTER I. 

God and Man. 



The word " doctrine," as used in the New Testa- 
ment, is exactly represented by the common word 
teaching, which means first, the act of 

Meaning" of the 

giving instruction ; and, secondly, the term"doc- 

, . , . -r, , . trine." 

instruction which is given. But this 
word, as employed by modern writers, retains only 
the second of these meanings, while as used by the 
theologians it is often so restricted as to signify ex- 
clusively a religious truth taught by the word of God. 
In the following lessons an attempt is made to state 
very briefly the principal doctrines, or religious 
teachings, of the Bible — that is, what the Bible says 
of God in his relations to man, and of man in his 
relations to God. 

Sec. i. Doctrine of the true God. 

By the true God is meant the Being who is, in 

7 



8 DOCTRINES OF THE BIBLE. 

reality, God, as distinguished from every being, or 

supposed being, who is god in name 

the words only, and not in fact. What does the 

"true God." t-».i i • 

Bible teach m respect to the true God ? 

(a) That he is spirit. (Ps. 139:7; John 4 : 24.) 
The word "spirit" has reference in these passages 

God is to the essence, or being, of God, as 

"Spirit." something which is invisible, every- 
where present, and intelligent. This must be evi- 
dent from the scope and bearing of the Psalm, and 
of the language of Christ. The object of both is to 
assert the omnipresence of God as an intelligent 
being; not merely that he knows all things, but 
that he is really present to know all things, having a 
nature, or essence, which makes this possible. Not 
that spirit is always and of necessity omnipresent, 
but only that it may be so. According to the 
Scriptures, there are limited spirits, but there is also 
a Spirit unlimited. On the other hand, by its very 
nature and in all its forms, matter is limited. 
Whether inorganic or organized it is the antithesis of 
spirit. Hence God is immaterial. 

(l>) That he is self- existent. (Ex. 3 : 14; John 1 : 

4; S : 26., comp. Gen. 1:1; Isa. 44 : 24; John 1 : 1- 

3.) The name Jehovah, which signifies, 

"Seif-exist- " He is," the Exister, and the interpre- 

ent " 

tation of that name by the words, " I 



DOCTRINES OF THE BIBLE. 9 

am that I am, ' ' point very directly to the underived 
and absolute existence of God. The same is true of 
the language of Christ concerning the Father, and 
of John concerning the Word that was God ; for to 
have life in one's self and to be the source of life to 
all others is surely to be self-existent. The Creator 
of all that has been brought into being is of neces- 
sity uncreated. 

{/) That he is infinite. For the Scriptures plainly 
teach that he is unlimited in relation to space (Ps. 
J 39 : 7> s 4)> m relation to time (Ps. 

"Infinite." 

90 : 2 ; 102 : 24, sq)\ in respect to 
knowledge (Ps. 147 : 5; 139, throughout); and in 
respect to power. (Gen. 17:1; 2 Cor. 6 : 18 ; Matt. 
19 : 26.) God is therefore omnipresent, eternal, om- 
niscient, and almighty. And he is the same for ever ; 
with him " is no variableness, neither shadow of 
turning." (James 1:17.) If any expressions of the 
Bible seem to attribute human imperfection to God, 
they are used in condescension to the weakness and 
hardness of men, and are to be interpreted in the 
light of these higher statements. 

(d) That he is personal. (Gen. 12 : 1-3 ; Ex. 3 : 6, 
sq.] Isa. 6:8; Matt. 3:17.) These passages illus- 
trate the way in which God spoke of 

"Personal." 

himself to faithful men ; and if such 

language does not proclaim his personality, no Ian- 



10 DOCTRINES OF THE BIBLE. 

guage can do this. For not only does he apply to 
himself the personal pronoun, "I," but he affirms 
of himself knowledge and choice, which he could 
not do without self-consciousness ; and self-con- 
scious knowledge and choice are the prime charac- 
teristics of personality. 

(e) ThzXhe is tri-personaL (Matt. 28 : 19; 2 Cor. 
13 : 14; 1 Cor. 12: 3, sq. • Matt. 3 : 16, 17.) The 
"Tri per- personality of man does not fully repre- 
ss 1 -" sent that of God. But this fact ought 
not to be deemed surprising, since neither the know- 
ledge nor the power of man fully represents the cor- 
responding perfection of God. The doctrine of tri- 
personality rests upon the testimony of the Script- 
ures, a testimony which, so far as the New Testa- 
ment is concerned, is as clear as that for the unity 
of God \ for Christ speaks to the Father and of the 
Father, habitually, as another person ; he also 
speaks of the Holy Spirit as "another Helper or 
Advocate," in distinction from himself, the desig- 
nation being therefore clearly personal. Yet he 
claims to be one with the Father in power and 
operation. (John 10 : 30.) 

It may be remarked that the two doctrines are by 
Not contra- no means contradictory, for the tri- 
dictory. plicity is clearly personal, while the 

unity may well be essential. 



DOCTRINES OF THE BIBLE. 11 

Moreover, unity of spiritual essence, with all that 
it involves of sameness in knowledge, feeling, and 
will, must render the personal distinc- Modifie d by 
tions of the Godhead very slight in unity - 
effect, as compared with personal distinctions be- 
tween man and man. 

And, lastly, the doctrine of the Trinity enables 
one to understand in some measure how God, as a 
being of love, can be most blessed with- Helps our un _ 
out a created universe, or, in other derstandin s- 
words, how the Godhead comprehends all the con- 
ditions of supreme blessedness. 

(/) That he is holy. (Isa, 6:3; 43 : 14, 15 ; John 
17 : 11, 25.) By holiness is meant the moral purity 
and rectitude of the divine Being. 

Holy. 

It embraces every moral perfection, 

but especially love of right and hatred of wrong. 

The justice of God is his holiness as exercised in 
moral government in legislation, retribution, etc. 

Temporal calamities do not prove the subjects of 
them to be specially guilty in the sight of God. 
(Luke 13: 2-5.) 

(g) That he is good. (Ps. 145 : 9 ; Matt. 5 : 45; John 
3:16; 1 John 4 : 8, 18.) By the goodness or benev- 
olence of God is meant his desire for 

And good. 

the welfare of his creatures. This is 
very strong and effective. 



12 DOCTRINES OF THE BIBLE. 

The grace of God is his goodness as exercised 
toward the guilty or undeserving, in 

Grace. 

withholding merited judgment and 
bestowing numberless benefits. 

The patience of God is his goodness as exercised 
in forbearing to punish at once the sin- 

Patience. 

ful. 
The mercy of God is his goodness as exercised 
toward those who are miserable as well 

Mercy. 

as guilty. (See " Origin of the Bible," 
chap, i, sec. 2, on the Bible Doc. of God.) 

QUESTIONS. 

Define the word " doctrine." 
What is meant by the words " true God " ? 
How is it shown that God is spirit ? 
That he is self-existent ? 
That he is infinite? 
That he is personal ? 
That he is tri-personal ? 

How can it be shown that the two last named doctrines are 
not contradictory ? 

How is it shown that God is holy ? 

That he is good ? 

How is divine grace shown toward the guilty ? 

How is the patience of God shown ? 

Toward whom is the merey of God exercised ? 

Sec. 2. The Government of God. 
By " the government of God M is meant his con- 



DOCTRINES OF THE BIBLE. 13 

trol or regulation of the universe with a view to cer- 
tain worthy ends. This control may General de- 
be mediate or immediate, physical or scrl P tlon - 
moral ; but it must be real and directed to certain 
ends. For nothing is worthy of being called gov- 
ernment which has authority without wielding it, 
or which orders affairs in a blind, aimless, mechan- 
ical way. Nor can any control, however perfect, 
over a part of the universe only, be regarded as 
worthy of him who is the Maker of all things. The 
sway of such a Being must obviously be universal, 
reaching every created being or thing. And this 
doctrine of the government of God is plainly taught 
by the Scriptures. For they affirm : 

(a) That the government of God has respect to 
certain worthy ends. (Rom. n : 36 ; 1 Cor. 10 : 31 ; 
rs : 28 ; Col. 1:15; Isa. 66 : 10 \ Ends of God , s 
comp. John 3: 16; 1 John 4:16.) sovevmnem. 
These passages justify our proposition, showing that 
' ' the manifestation of his own attributes and the 
communication of good " are the great ends con- 
templated by Jehovah in the creation and control 
of all things. And in this connection it may be re- 
marked, first, that these two ends are in perfect 
agreement, since proper self-love is homogeneous 
with proper love to others; and, secondly, that the 
doctrine of the Trinity helps us to see how the sev- 



14 DOCTRINES OP THE BIBLE. 

eral persons of the Godhead can make the divine 
glory their chief end of action, without being 
selfish"; for each one may behold all divine beauty 
and worth in the face of another, and therefore de- 
sire to have that other known and adored. 

(<£) That this government embraces the whole uni- 
verse. (Ps. 103:19; 147, 148; 76:10; Heb. 1: 
universality. 14 '> Ex. 8 : 12, 1 3 ; Matt. 6 : 30.) From 
of xt * these and similar passages it is evident 

that God is strictly supreme. In some sense, there- 
fore, every act and event, great or small, is em- 
braced in the plan of his government. Provision 
is made for moral freedom, and even for the sins of 
angels and of men. 

But the comprehensiveness of God's plan is no 
excuse for evil-doing . Sin is not " good in the mak- 

This does not in £>" an act of rebellion against God 
excuse sin. jg not << a f a n forward. ' ' In itself and 

in all its own tendencies wrong-doing is evil and 
ruinous, though the guilty actor is sometimes re- 
deemed by the grace of God. It is probable, indeed, 
that the advantages of moral freedom to the universe 
will be made, in some way, greatly to exceed the 
evils springing from the abuse of that freedom. 

A government which is supreme, universal, and 
a providential conducted according to a plan formed 

government. by Q ne who seeg the end from the 



DOCTRINES OF THE BIBLE. 15 

beginning, is rightly denominated providential ; for 
nothing occurs unexpected by the Ruler, not a spar- 
row falls to the ground without him, provision is 
made for every emergency, and by perfect adjust- 
ment of means to ends the consummation sought 
from the first will certainly be realized at last. God 
will be " all in all," and the universe will find its 
centre and glory in him. Order and awe, if not love 
and joy, will everywhere reign. 

(c) This government exercises a control which is 
immediate, as well as mediate; and Modes of con- 
physical, as well as moral. (John 1:13; troL 
3:6; Heb. 1:3; Josh. 3 : 15, 16 ; Ex. 14 : 21 ; 
2 Kings 2 : 21, 22 ; Matt. 1 : 20 ; 1 Kings 17 : 14.) 
16 ; John 6 : 10, sq. ; Acts 2:37; 2 Cor. 5:14- 

By " immediate control M must be understood an 
exercise of divine power upon an object, with noth- 
ing between the former and the latter 

Immediate. 

which serves as a medium of transmis- 
sion. Thus if the Spirit of God, having access to 
the spirit of man, touches it directly in the act of 
regeneration, the influence is properly called im- 
mediate. So too, if the widow's cruse was daily 
replenished with oil by the power of God, acting 
directly on the oil itself, it was an instance of im- 
mediate control. 

By " mediate control " is meant the opposite of 



16 DOCTRINES OF THE BIBLE. 

this, namely, divine power transmitted through one 
object, or more than one, to something 

Mediate. 

else in which a change is wrought. 
Yet in this case also the power of God must reach 
some object directly, even through the result sought 
is in another beyond. If he has any control over 
the universe, as already made, his action upon it is 
surely, in the first place, and at some point, im- 
mediate, though it may be mediate at other and re- 
moter points. 

By " physical control " may be meant either con- 
trol over the material world or parts of 

Physical. 

the same, or control exercised by the 
use of material forces or media. The Bible mani- 
festly ascribes to God both forms of control. Je- 
hovah can give rain in answer to prayer. 

" Moral control " is exercised by means of truth, 

by appealing to the reason and conscience, the 

hopes and fears, the sensibilities and 

Moral. 

desires, of personal beings. It is in 
some respects the highest form of control ; it pre- 
supposes, at least, the highest qualities in those who 
are regulated by it. 

QUESTIONS. 

What is meant by the government of God ? 
What are the end's of God's governmet ? 
What does this government embrace ? 



DOCTRINES OF THE BIBLE, 17 

Why is there no excuse for sin ? 

Why is God's government providential ? 

Define "immediate control." 

Define "mediate control." 

Define "physical control." 

Define " moral control." 



Sec. 3. Requirements of the Moral Law. 

By the " moral law" is meant the standard of 
duty prescribed by Jehovah for moral beings. The 
source of that law is, doubtless, the in- 

r ^ 1 -r • i Definition. 

most nature of God. It is not, there- 
fore, an arbitrary rule, changeable at will; but 
originating in a reason and goodness incapable of 
change, it is also itself immutable. (Lev. 19 : 2 ; 
Matt. 5 : 48 ; John 8 : 29.) 

The moral law is made known to men, in part, 
by the action of their own powers, and more fully 
by the word of God. They intuitively Known by in 
perceive a moral quality in much of tultlon 
their own feeling and conduct, and they promptly 
ascribe this quality to the character and conduct of 
their fellows. To this revelation of right and 
wrong by the action of conscience, reference is 
made by the apostle in Rom. 2 : 14, 15, and per- 
haps also by Christ, according to Luke 12 : 57. 
By the light of this revelation from within, the 



18 DOCTRINES OF THE BIBLE. 

heathen are condemned, for they persist in doing 
what they know to be wrong. 

But the Bible makes known the law of duty for 
moral beings with still greater clearness and full- 
Keveaiedby ness. Yet even the revelation of the 
moral law in the Bible is progressive. 
For though tne essential principles of this law are 
to be found in the writings of Moses, they are there 
applied but imperfectly, and, for the most part, to 
the outward conduct, instead of the inward life. 
The tendency of the Psalms and the prophecies is 
doubtless toward a more spiritual view of the law, 
yet only in the words and the spirit of Christ did 
this view gain its ultimate and perfect expression. 
Taking, then, the teaching and the life of Christ 
as the ultimate expression of moral law, it may be 
well to observe— 

(a) That this law is positive rather than negative, 
a standard rather than a fence, a code of require- 
ments rather than a body of prohibi- 

A positive law . ' 

tions. In this respect it seems to differ 
from the Decalogue written by the finger of God 
and given to Moses, as it also differs from the 
larger part of human laws. (See Matt. 5 : 44, 45, 
48 ; 22 : 37-40 ; 7:12; Luke 10 : 30, 37 ; John 
l 3 : 34> I5' I2 But it will be noticed that the 
Lord Jesus makes " all the law and the prophets ,! 



DOCTRINES OF THE BIBLE. 19 

hang upon two requirements, "Thou shalt love the 
Lord thy God with all thy heart," and " thy neigh- 
bor as thyself," and also that these two require- 
ments are to be found in the Pentateuch. (Deut. 
6 : 5 ; io : 12 ; 11 : 1, 13, 22 ; 19 : 9 ; 30 : 6; 
Lev. 19 : 18-34.) Indeed, the principal one is 
often repeated. The difference, then, between the 
expression of the law in the Old Testament and the 
expression of it in the New, is one of form and 
clearness, and not one of principle. 

(F) That the all-embracing requirement of the 
moral law is holiness. (See Lev. 19 : 2 ; and com- 
pare Matt. 5 : 48; Isa. 6 : $.) This ReqU ire S hoii- 
may be inferred from the circumstance ness * 
that the command to be holy or " perfect," is not 
made co-ordinate with other commands, but is so 
given as to appear to express the sum of all duty. 
It may also be inferred from the circumstance that 
the word " holy " seems to be chosen by the Spirit 
of God to express all that is adorable in God, as 
seen by those who worship in his presence. And 
finally, it may be inferred from the circumstance 
that the particular person of the Godhead whose 
office it is to sanctify men is characterized distinct- 
ively as the Holy Spirit. 

(V) That the central requirement of the law, as a 
practical standard for men, is love. This appears 



20 DOCTRINES OF THE BIBLE. 

from the declaration of Christ preserved by Matt. 

22 : 40. Whether, in strictness of speech, love 

comprehends in itself all moral good- 
Requires love. 

ness, or is the one proper impulse to all 

right action, may be doubtful; but the want of 
perfect love is the reason why conscience is not 
always obeyed, and the presence of perfect love 
would ensure all right action. If the state of the 
affections were right, the impulse of conscience 
would ever be supreme. The requirement of love 
is, therefore, the requirement of the one thing 
which is necessary to render man holy. 

(d) That the love required by the law is a highly 
rational and voluntary affection. It is an affec- 
Natureofhoiy tion > not a desire; it makes for the 
love - worth and welfare of another, instead 

of seeking good for one's self. The Saviour and 
his apostles designate it by a particular word, agape, 
which is not used of mere involuntary admiration 
or attachment, but of a rational and whole-souled 
regard for the rights and worth and well-being of 
others. Hence its intensity, when perfect, is 
Howgradu- graduated by the worth of the being in 
ated. whom it terminates. God is loved 

with the highest possible ardor of devotion, for he 
is ineffably great and good ; and other beings, in 
proportion to their worth. Hence the second great 



DOCTRINES OF THE BIBLE. 21 

command, " Thou shalt love thy neighbor as thy- 
self," presupposes two facts \ first, that every man's 
regard for himself is strong enough, and, secondly, 
that all mankind belong to the same grade of being 
— no one having a right to say, My soul is worth 
more than my neighbor's. 

With this explanation of the requirements of the 
moral law, it is plain that universal obedience to it 
would secure universal order and bless- Effec tof obe- 
edness. It would secure universal dience toit - 
order, for every moral being would stand satisfied 
in his own place, honoring with due regard the 
nature, and seeking with due zeal the welfare, of 
every other. And it would bring universal bless- 
edness, for this kind of spiritual action is right and 
beautiful and joy-giving in itself, while at the same 
time it is rewarded with the smile and blessing of 
the infinite Lord. Disobedience to Effec t of dis- 
that law must, therefore, be a sin, not °* edience - 
only against God on the throne, but against every 
being in the universe. 

QUESTIONS. 

What is meant by " moral law " ? 
How is this law made known ? 
Where is this law more definitely set forth ? 
What difference exists in the expression of the law in the 
Old Testament and in the New ? 



22 DOCTRINES OF THE BIBLE. 

What is the all-embracing requirement of the moral law ? 
What is its central requirement ? 
What is the nature of holy love ? 
What results follow from obedience ? 
How is disobedience characterized ? 

Sec. 4. The Original and the Present State 

of Man. 

Man was created in the image of God. The lan- 
guage of Scripture which affirms this is very clear 
and strong : "So God created man in his own im- 
age, in the image of God created he him, male and 
original state female created he them." (Gen. 1 : 
of man. 2 ^ ^ ^he substance of his body was, 

indeed, from the earth, but his spirit was a new 
creation, from God. (2 : 7.) In moral condition 
he was made upright, inclined to good, and averse 
to evil. (Eccl. 7 : 29.) When the work of crea- 
tion, including man, was finished, "God saw 
everything that he had made, and behold it was 
very good" (Gen. 1 : 31); and surely man could 
not have been pronounced "very good," as he 
came from the hand of his Maker, unless his moral 
powers and susceptibilities had been in a right state. 
The standard of duty for man was, of course, 
from the first, the moral law, considered in the 
foregoing section. That law required 
of him supreme love to God and su- 



DOCTRINES OF THE BIBLE. 23 

preme regard to his will. Jehovah was pleased to 
test his fidelity by forbidding him to eat of the 
fruit of a single tree in the garden. How long he 
remained obedient and happy in the love of God 
the sacred record does not inform us ; but, in an 
evil hour, he yielded to temptation and, by an act 
of disobedience to God, broke the moral law, and 
brought sin into the world. (Gen. 3 : 1-7 ; Rom. 
5 : 12, 19 ; 1 Cor. 15 : 22.) It is important for 
us to ascertain the effects of that first sin upon his 
own character, and through that upon the character 
of his offspring. 

(a) By this sin his spirit was turned away from 
God. Instead of looking and moving toward him 
in reverence and trust, it began, with Itsef recton 
that act, to look and move from him AdamandEve. 
with distrust, disloyalty, and dislike. Having pre- 
ferred his own gratification to the honor of God, 
man lost at once all disposition to confide in his 
Maker and do his will. The alienation was com- 
plete. Moreover, a sense of guilt filled him with 
shame, and this shame made him wish to shun the 
presence of God. There was also fear in his heart 
at the just displeasure of the Infinite One whom he 
had wronged. So he loved darkness rather than 
light, and began at once to be unmanly, deceitful, 
and foolish. Adam tried to turn the eye of God 



24 DOCTRINES OF THE BIBLE. 

from his own sin to that of another, and Eve did 
the same. Uprightness of character was gone. 
(Gen. 3 : 7, sq.) 

(J?) The disposition, or character, established by 
the first sin, was not only permanent in Adam and 
its effect on Eve, but it was also transmitted to 
their offspring. tne i r offspring. Of this fact the whole 
history of mankind is a proof. From Cain to the 
sinners of to-day, envy, jealousy, rivalry, conten- 
tion, and, in a word, selfishness, have prevailed, 
manifesting their evil presence from childhood on- 
ward to the close of life. And, apart from the tes- 
timony of Scripture, it is more rational to ascribe 
this alienation of the racelrom God to a primeval 
apostasy, transmitted by generation, than to ascribe 
it to the Creator's sole action. Nor is there any 
greater psychological mystery in the communication 
of an evil moral character, along with life itself, 
from parents to children, than in the communica- 
tion of a good moral character, or indeed of any 
character at all. But if history were less decisive 
than it is, as to the alienation of mankind from 
God, the testimony of the Scriptures is clear. Sin 
and death began with the first pair, and from them 
have passed into all men. (John 3:6; Rom. 5 : 
12; Eph. 2:3; Gen. 5 : 3.) 

(c) Adam, then, was the head of the human race 



DOCTRINES OF THE BIBLE, 25 

in a most important sense. He was its natural 
head, because all its members are de- Headship of ' 
rived from him. He was its moral Adam - 
head, because the sinful disposition of all its mem- 
bers is derived from him. And he was its repre- 
sentative head, because the state of condemnation 
in which its members are, is inherited from him. 
For condemnation must always follow alienation of 
heart from God. (See the passages cited above.) 
Here indeed is a great mystery, one which has 
never yet been fully explained. But the facts ap- 
pear to be certain \ and two remarks may be offered 
which may be of service to a thoughtful mind : — 
first, it is impossible to conceive of God as not dis- 
pleased with every moral being whose 

Two remarks. 

heart is averse to good and turned to 
evil ; and, secondly, that men are represented in 
the Scriptures as condemned at last for their own 
sins, and not for their inherited character or for 
the sin of Adam. (Matt. 5 : 22 \ 7 : 24, sq.; 11 : 
20, sq.; 12 : 31, 32; 25 : 31-46; John 5 : 29 • 2 
Cor. 5 : 10; Rev. 22 : 15.) 

(d) The penalty of sin, as prescribed by God, 
was death. And by death is meant the loss of 
good and the sense of woe consequent 

. Penalty of sin. 

upon rejection by the sovereign Ruler. 

How much this sense of woe may be increased 



26 DOCTRINES OF THE BIBLE. 

from external sources, by the just judgment of God, 
is not clearly revealed, but the punishment is natur- 
ally eternal. 

It may now be added that the apostasy of Eden 
was instigated by an evil being, who appeared to 

Sin instigated the firSt WOman in the g uise ° f a Ser " 

by Satan. pent (Gen. 3 : i, sq.) From other 

passages of Scripture it appears that this malignant 
spirit was Satan, once an angel of God, but now 
the adversary of good. (Rev. 20 : 2, 9, 10 ; Jude 
6.) Under his control and guided by his craft are 
great numbers of fallen angels, who are ever ready 
Good and evil to se d uce men into sin. But they are 
angeis. a ki e t0 ^o nothing without the consent 

of man. (James 4 : 7.) On the other hand, there 
are still multitudes of holy angels who render, we 
know not how great service to the people of God. 
Possibly, however, their agency is often employed 
to countervail that of evil spirits. (Heb. 1 : 14; 
Dan. 10 : 13.) 

Viewed, then, as subjects of the moral govern- 
ment of God, conducted on principles of simple 
justice, all men are lost. 

QUESTIONS. 

What was the original state of man? 
What was the first sin ? 



DOCTRINES OF THE BIBLE. 27 

What were the effects of this sin upon Adam and Eve ? 
What upon their offspring ? 

In what sense was the headship of the human race in 
Adam? 

What is the penalty of sin ? 

In what manner was sin instigated ? 

Who are acting as the agents of Satan ? 

Who are graciously sent to counteract such evil influences ? 



CHAPTER II. 

jesus christ and the holy spirit. 

Sec. i. The Person and Work of Christ. 

It is plain that, if fallen man is left to himself, 
nothing but eternal death awaits him. For he has 
Lost state of broken with the law of God, and has 
man< no heart to be at peace with it. He 

has done evil, and has no means of making good 
the evil. He has been justly condemned, and has 
no power to set himself free from condemnation. 

But from the hour when God met the fallen pair 
"in the cool of the day," and spoke to them of 
a saviour " tne see d °f tne woman," it was evi- 

provided. dent that he had thou gh ts of mercy 

and recovery. In the fullness of the times a 
Saviour was to appear, and meanwhile pardon was 
offered to the penitent, with obscure hints of the 
ground of this offer. The Saviour at length came, 
and it is the object of this section to set forth the 
biblical doctrine of his person and work. His per- 
sonality was single, not dual ; yet in it were 
united two natures, one divine and 

The God-man. 

the other human, so that he is properly 

23 



DOCTRINES OF THE BIBLE. 29 

called the God-man. This will appear from the 
language of the New Testament. For that lan- 
guage speaks of the Logos, or higher nature of Christ, 
as becoming incarnate. " The Word became flesh 
and dwelt among us." (John i : 14.) In virtue, 
then, of his higher nature, Christ was truly God, 
and in virtue of his lower nature, he was truly 
man. This is shown by the following considera- 
tions : 

(a) The name God, or Jehovah, is often applied 
to him. (John 1 : 1; 20 : 28; 1 John 5 : 20 ; 
Rom. 9:5; Titus 2 : 13; Heb. 1: 8, His deity 
10; compare Isa. 9 : 6, 7.) (b) The tau * ht - 
designation, Son of God, is often given to him. 
(Matt. 16 : 16 ; John 3 : 18; 20 : 31 ; Rom. 1 : 
4; Heb. 7:3.) (0 Divine attributes are claimed 
by him. (John 8 : 58; Rev. 1 : 18 ; Matt. 4 : 
27 ; John 2 : 24, 25 ; n : 25, 26 ; 14 : 9.) (a) 
Divine worship is paid to him. (2 Tim. 4 : 1, 18 ; 
2 Pet. 3:18; Rev. 5 : 12, 13; 22 : 3.) Other 
passages of a similar character might be added to 
these, and still others which imply the identical 
truths directly taught by these. Thus grace, 
mercy, and peace are sought from God the Father 
and the Lord Jesus Christ, the latter as well as the 
former being represented as a primary source of 
spiritual good. Again, not only is the work of 



30 DOCTRINES OF THE BIBLE. 

creating and upholding all things ascribed to 
Christ, but all things are said to have their end as 
well as source in him : they are for him, as well as 
by him. (Col. i : 16.) 

By equally decisive considerations the humanity 
of Christ is established, (a) The designation, man, 
His humanity is applied to him. ( John 8 : 40 : 
taught. Acts 2 . 22 . Rom 5 : 15 ; 1 Cor. 15 : 

21 ; 1 Tim. 2:5.) (£) The designation, the Son 
of man, is often given to him. (Matt. 8 : 20; 12 : 
3 2 ; 2 5 : 3 1 ; J ohn 6 : 62; Acts 7 : 56.) (c) Hu- 
man limitations and susceptibilities are ascribed to 
him. (Luke 2:52; Mark 13 : 32 ; John 5:6; 
11 : 35 ; Matt. 26 : ^8.) But it is unnecessary to 
multiply proofs ; for at the present time very few 
persons deny the humanity of Christ. Yet it may 
be well to remark that the human nature of Jesus 
was complete, both in soul and body. Neither 
deity nor humanity was in any way abridged or 
mutilated in him. 

Moreover, he was one person only ; though it is 
not possible for us to penetrate and explain the 
a single per- union of two natures, least of all of 
son " two such natures, in one personality. 

The mysterious fact is to be received on the testi- 
mony of Christ, who was always accustomed to 
speak of himself as a single person. 



DOCTRINES OF THE BIBLE. 31 

The whole work of Christ may be viewed as a 
revelation of the character and will of God ; for 
Christ himself says: " I do always the things that 
please him/' and: " No one knoweth the Father 
but the Son, and he to whom the Son is pleased to 
reveal him." Hence theologians have Prophetic as- 
been wont to speak of the prophetic ^f 
work of Christ, meaning, no doubt, work, 
that part of his work which was simply prophetic, 
and not priestly or regal also ; but it would have 
been better, perhaps, to speak of the prophetic as- 
pect or value of his work. Inasmuch, however, as 
this aspect of the Saviour's work is in general very 
easily apprehended, the purpose of this little book 
has been sufficiently accomplished by a brief refer 
ence to it. 

The work of Christ, culminating in his death, 
may also be viewed as propitiatory. (Rom. 3 : 25 ; 
1 John 2:2.) For in it, and by rea- 

J J ' J The death of 

son of it, God assumes a friendly atti- Christ propi- 

_ i»i i tiatory. 

tude toward guilty men, and espe- 
cially toward all who believe in Christ. (Rom. 5 : 
10; 2 Cor. 5 : 18, 19.) Hence it is that election 
has its moral ground or reason in Christ (Eph 1 : 
4), that the Holy Spirit is given by Christ (John 
16 : 7; Acts 2 : 33), that forgiveness is granted 
by or through Christ (Acts 5:31; 13 : 38), and 



32 DOCTRINES OF THE BIBLE. 

that justification is found in his blood. (Rom. 

5 = 9) 

But if God assumes a friendly attitude toward sin- 
ful men in the death of his Son, how can that death 
be a reason for the friendly attitude ? Because it was 
a self-justifying and a God-justifying act ; because it 
was an exhibition of the righteousness as well as 
the goodness of God. (Rom. 3 : 25.) It was an 
Righteous- event in which judgment and mercy 

ness as well . , ,1 • -, , ■, 

as love nius- met together, righteousness and peace 
tratedby kissed each other. An act has gener- 

Ohrist's ° 

death. ally more bearings than one. If I pay 

for my poor neighbor his just debt in time of need, 
I honor the creditor's claim, and by the same act 
befriend and relieve that neighbor. There is, 
therefore, no difficulty in supposing that the death 
of Christ had respect, on the one hand, to the 
claim of justice, and, on the other, to the call of 
mercy, that it was at once an illustration of 
righteousness and of grace. And this seems to be 
the plain sense of Scripture when speaking of it. 

For, according to the most obvious interpreta- 
tion of the language of Moses in respect to animal 
Christ's death sacrifices for sin, these were conceived 
vicarious. t0 ^ e vicarious — the animals slain tak- 
ing the place, the sin, the punishment, of those for 
whom they were offered. But Christ, it is said, 



DOCTRINES OF THE BIBLE. 33 

made himself an offering for sin. He " bcre our 
sins in his own body on the tree." (Heb. 9:11- 
14, 28 ; 1 Pet. 2 : 24.) Indeed, the vicarious 
nature of his passion is set forth in words of great 
clearness and strength ; for it is said, that, " if One 
died for all, then all died," that God " made him 
to be sin for us, who knew no sin, that we might 
become the righteousness of God in him, ' ' and that 
" he became a curse for us." (2 Cor. 5 : 15, 21 ; 
Gal. 3 : 13.) The vicarious death of Christ re- 
moved an obstacle in the divine government to the 
forgiveness of sin upon repentance, and made it 
possible for God to "be just and the justiner of 
him that believeth." "Whosoever will may par- 
take of the water of life freely." It has secured 
to mankind an offer of life, and to a part of man- 
kind the renewing grace of the Spirit. 

It may also be noted that the vicarious work of 
Christ, viewed as an exhibition of the love of God 
and of the way of life, has great moral 

Moral power 

power over the hearts of men. This of Christ's 
has been seen in the case of men of 
various countries, and of all ages and classes. The 
preaching of the cross is the power of God to 
those who are saved. (1 Cor. 1:17, sq. ; Acts 2 : 

370 

The limits prescribed in this discussion forbid 

c 



34 DOCTRINES OF THE BIBLE. 

more than a reference to the regal work of Christ. 
But he is now exalted a Prince and a Saviour ; he is 
Head over all things to the church ; and by the 
agency of the Holy Spirit, the Church, and the 
word, he is subduing all things to himself. (Acts 
5 : 31 ; Eph. 1 : 22 ; 1 Cor. 15 : 25.) 

QUESTIONS. 

What was the state of man at the Fall ? 
What p ovision was immediately made? 
Why is Christ called the God-man ? 
How is his deity taught ? 
How is his humanity taught ? 

Yet how is it proved that he was a single person, though 
having a dual nature ? 

How may the whole work of Christ be regarded ? 

What is said of the prophetic aspect of Christ's work ? 

How was the death of Christ propitiatory ? 

How was it vicarious? 

What is said concerning the regal work of Christ ? 



Sec. 2. Personality and Office of the Spirit. 

It is hardly possible for any intelligent reader of 
the Bible to think of the Spirit of God, or the Holy 
preliminary Spirit, as a created being. The only 
remarks. alternative foi one who believes the 

Scriptures to he true is to suppose that God himself 
is called the Spirit of God, or the Holy Spirit, in 



DOCTRINES OF THE BIBLE. 35 

view of the nature of his essence or of certain kinds 
of action performed by him, or to suppose that the 
Spirit is personally distinguishable from the Father 
and the Son. But the doctrine of a trinal Godhead 
is no more perplexing to human reason than the doc- 
trine of a dual Godhead ; if, therefore, Christ is truly 
divine and personally distinguished from the Father, 
there is no objection to supposing the Holy Spirit to 
be so likewise. It is simply a question of fact, to be 
answered by an appeal to the Word of God. 

No argument can be based on the words of i John 
5 : 7, concerning " the three that bear record in 
heaven; " for the whole verse is want- 1John5:7 
ing in the earliest manuscripts, and is not & enuine - 
rejected by the best editors as an interpolation. 

But the baptismal formula (Matt. 28 ; 19), and 
the apostolic benediction (2 Cor. 12 : Baptismal 
14), afford solid evidence for the per- formula, etc. 
sonality of the Spirit, since it would be very un- 
natural in either case to associate thus with two per- 
sons of the Godhead a mere operation or influence. 

Moreover, in his last discourse with the eleven, 
the Lord Jesus spoke of the Holy Spirit as another 
Helper, distinguishable from himself Promise ofthe 
(John 14 : 16) ; as One who was to be Comfor t er - 
sent and to come and to remain (15 : 26 ; 14:16); 
as One who was to hear and take and speak and 



36 . DOCTRINES OF THE BIBLE. 

give (16 : 13, 15); as One who was to bring all 

things to their remembrance, teach them all things, 

guide them into all the truth, and show them things 

to come (14 126; 16 : 13) ; and as One who would 

not speak of himself. (16 : 13.) This last statement 

implies that he could speak of himself, and so was a 

person. The masculine pronoun is also regularly 

applied to the Holy Spirit in the discourse. The 

evidence which it affords is therefore conclusive. 

With this language of Christ agrees that of the 

apostle, when he speaks of the Spirit as distributing 

Testimony of spiritual gifts to every man severally as 
Paul. k e w «^ ^ £ on I2 . I]C ^ . wnen ne ex _ 

horts the saints in Ephesus not to grieve the Holy 
Spirit, whereby they were sealed unto the day of re- 
demption (Eph. 4 : 30) ; and when he declares that 
the Spirit hath desires against the flesh. (Gal. 4:17.) 
Hence the student who sees in the Bible progres- 
sive revelation and in the New Testament the fullest 
and clearest doctrine of the Godhead, will not be 
oid Testa- a ^ e to ca ^ * n question the personality 
ment hints. f the Holy Spirit. Nay more, aided 
by the light of the New Testament, he will find 
hints of the same fact in the Old Testament. (Gen. 
1 : 26; Ps. 2 : 7 ; Zech. 13 : 7.) Indeed, it is for 
many reasons probable that the writers of the Old 
Testament were divinely guided to refer such oper- 



DOCTRINES OF THE BIBLE. 37 

ations, and such only, to the Spirit of God, as were 
performed by the third person of the Trinity. 

In perfect harmony with the character of the 
Bible as a popular book, it furnishes the data for an 
account of the office of the Holy Spirit^ 
but no proper description of that office. Give/of nfe^ 
It may, for instance, be inferred, from vegetable and 

; ' ; 7 rational. 

the last clause of Gen. 1:2, that the 
work of infusing life into the inorganic world be- 
longed officially to the Spirit. It may also be in- 
ferred, from the description of the creation of man 
in Gen. 2 : 7, that it was God the Spirit who by his 
vital energy imparted to man the principle of a 
higher and rational life. Again, it may be inferred 
from Ex. 32 : 3, and similar passages, that peculiar 
genius and skill are due to the action of the Spirit 
on the minds of men. The prophetic vision of 
Balaam and the heroic courage of Saul are likewise 
referred to the same Spirit. (Num. 24:2; 1 Sam. 4 : 
6.) He it is who gives to men their mental and 
moral qualifications for particular ser- 
vice. He it is who moved upon the phlticvis^" 
souls of the holy prophets, enabling o^ns^ratfcTn' 1 
them to hear the voice of God, to see 
the vision of the Almighty, and to deliver his mes- 
sages, without any admixture of error, to men. (2 
Pet. 1 : 19-20.) And he it is who was " the Spirit 



38 DOCTRINES OF THE BIBLE. 

of the truth " in the minds of the apostles, empow- 
ering them to give the gospel in its purity to man- 
kind. (John 14: 16, 17, 26; 15 : 26; 16 : 7, 15 ; 
Luke 24 : 49; Acts 1:8; 2 : i,.sy.) 

But the Holy Spirit is also the author of the new 
life in man. That which is begotten of the flesh is 
Author of the flesh, and that which is begotten of the 

new life.. g^ ^ spirit Q Qhn ^.^ Re regen _ 

erates the soul, originates in it a holy disposition, 
turns it toward God in trust and love. By his 
action accompanying that of the gospel, the heart is 
opened and the truth made welcome. (Acts 16 : 14.) 
Nay, it is probable that he is called distinctively 
the Holy Spirit because he is the living source of 
holiness in man, or because his chief work in the 
new economy is to implant and nourish a holy dis- 
position in those chosen to eternal life. 

For sanctification is no less a work of the Spirit 
than regeneration. Christian virtues are traced to 
his producing agency (Gal. 5: 22), Christian con- 
duct and worship are referred to him as their source 
(Rom, 8 : 14; Eph. 5 : 18, 19), the 

Author of 

sanctifica- Christian s conflict with his evil pro- 

tion. 

pensities is traced to him (Rom. 8:13; 
Gal. 5 : 17), and the work of sanctification is di- 
rectly ascribed to him. (2 Cor. 3 : 18.) Hence, in 
the enconomy of salvation, the office-work of the 



DOCTRINES OF THE BIBLE. 39 

Holy Spirit seems to embrace whatever is done 
within the human soul by special divine agency. 

QUESTIONS. 

Where are found solid evidences of tLe personality of the 
Spirit ? 

How does Paul agree with the language of Christ ? 

State the office of the Spirit. 

Of what is the Holy Spirit the author ? 



CHAPTER III. 
Salvation. 

Sec. i. Election and Regeneration. 

In looking at the application of the atonement, or 
the process of redemption, on the divine side, the 
a question logical order seems to be election, re- 
suggested, generation, justification. Regenera- 
tion, the beginning of sanctification, is included, as 
we have seen, in the distinctive work of the Holy 
Spirit. But the Holy Spirit does not renew the 
hearts of all men ; and so the question, Why is this ? 
at once presents itself. And if one turns, not to 
his own reason, but to the Word of God, for an 
answer, he is brought face to face with the much- 
abused doctrine of election. No scholar has been 
hardy enough to deny that some doctrine of election 
is taught in the Bible, but there has been -much con- 
troversy as to what that doctrine is. It will be our 
aim to state the principal facts of the case, as 
recognized by the apostle Paul. 

In the first part of his Epistle to the Romans this 
ah men con- apostle proves that all mankind are 
demned.. under condemnation for sin. There is 

40 



DOCTRINES OF THE BIBLE. 41 

no exception to this view ; Jews and Gentiles are 
alike guilty ; since the entrance of sin by the act of 
Adam, and of death by sin, all are sinful and sub- 
ject to death. (Rom 1:3.) 

But the heart of sinners is averse to God. That 
which is born of the flesh is flesh, and the mind of the 
flesh — that is, of the unrenewed man — 

• . • r^ j -±. ' • a\ All averse to 

is enmity against God ; it is neither God> and 
subject to the law of God nor indeed read r tore - 

J ject his grace. 

can it be. There is, accordingly, no 
reason to suppose that any divine grace, short of 
that which renews the heart, ever leads a sinner to 
genuine repentance or saving faith. (Rom. 8:5,8.) 
And as all with one consent reject, or would re- 
ject, the offer of pardon through Christ, though pre- 
sented with every gracious influence but 
that which regenerates the heart, the ri g h Xny se- 
apostle pronounces it God's right, and ^ anddoes 
right in God, to save some and leave 
others to go their chosen way to death. And for 
reasons satisfactory to infinite wisdom and love, he 
selects a great multitude which no man can number 
from the human race, and by the power of his Spirit 
and his truth leads them to believe in the Lord Jesus 
Christ. Their " willing " and "running M are, not 
therefore, the cause, but the effect, of his grace. 
(Rom. 9. ; Eph. 1.) 



42 DOCTRINES OF THE BIBLE. 

It is believed by many Christians that the election 

spoken of by the apostle was national rather than 

personal, and that it secured the means 

The other view. 

of salvation rather than salvation itself. 
But if salvation is in any measure dependent on the 
means of grace, the selection of some for the enjoy- 
ment of these means is an act of distinguishing mercy 
and therefore liable to the objections urged 
against the preceding view. This, however, is not 
a sufficient reason for rejecting the one and accept- 
But it is un- in g the other. Such a reason can only 
tenable. k e f oun( j m t h e circumstance that the 

language of Paul manifestly includes the election of 
individuals, and represents that election as unto life 
eternal. 

But it is at the same time evident from the word 
of God, from experience, and from history, that 
Christian truth and the free choice of man have im- 
portant relations to the new birth. Indeed, it may 
be said that in the wise economy of God very few 
persons are regenerated, without hav- 

Relation of r ° 

truth to re- ing some knowledge of the gospel (Matt. 

generation. _ ._ _. . , , ~ 

28 : 19; .Mark 16 : 15, 16; Rom. 10: 
17, 18); without giving earnest heed to the gospel 
(Acts 13 : 46) ; without being fully convinced of 
their own guilt (Acts 2 : 37) ; without being truly 
anxious to be saved (Acts 2 : 37 ; 16 : 30); with- 



DOCTRINES OF THE BIBLE. 43 

out feeling their need of help in order to be saved ; 
or without accepting, by the aid of divine grace 
the offer of life. 

The preaching of Christ and him crucified is 
therefore practically indispensable, not only to faith 
and love, but also to regeneration. The Trut h indis- 
new life is conditioned on the presence P ensable - 
of truth in the soul. The Holy Spirit and Chris- 
tian truth work at the same time, the former opening 
the heart to the latter, and the latter revealing the 
work of the former, the Spirit preparing the plate 
for the light and the light bringing to view the im- 
age of Jesus. 

Hence no one should hope to win men to Christ 
by the simple force of truth. Prayer for the Spirit's 
presence and power should always be 
linked with preaching the word, and spirit and ° 7 
calling upon men to believe in Christ truth neces " 

° x sary. 

should always be added to prayer for 
renewing grace in their hearts. The agency of the 
Spirit is not dishonored by conceding that the in- 
strumentality of the word is necessary, nor the instru- 
mentality of the word despised by admitting that 
the agency of the Spirit is indispensable and radical. 
Faith comes by hearing, and hearing, in the true 
sense, comes by the work of the Spirit opening the 
heart to the message of life. 



44 DOCTRINES OF THE BIBLE. 

The sacred writers use various forms of expression 
to denote the change in question, such as — regen- 
Nature of re- eration (Titus 3:5), resurrection (Rom. 
generation. 6 : 4, n) new creation (Eph. 2 : 10), 
passing from darkness into light (Acts. 26 : 18), 
being called or drawn to Christ. (1 Cor. 1 : 24; 
John 6 : 44.) In its widest sense, therefore, regen" 
eration is the change in. which a new and normal 
life of the soul begins. It includes, not only the 
implanting of a holy relish or susceptibility by the 
divine Spirit, acting below the sphere of conscious- 
ness, but also the first exercise of trust and love, the 
first movement of the soul toward Christ, the first 
sense of peace with God. Viewed on this side, it is 
a conscious and self-revealing change, since the first 
experience of it is identical in character with that 
which follows. He that loveth is born of God. 

QUESTIONS. 

What seems the logical order of the processes of redemption ? 

In what state are all mankind naturally ? 

Why may God rightfully select ? 

State the other view. 

What is the relation of truth to regeneration ? 

Why is truth indispensable ? 

Why are both the Holy Spirit and truth necessary ? 

What is the nature of regeneration ? 



doctrines of the bible. 45 

Sec. 2. Justification Through Faith. 

On the human side, faith in Christ is the proper 
response to divine grace and truth, and the essen- 
tial condition of pardon and justifica- statement of 
tion. This is plainly taught by the thefact - 
Scriptures. (Matt. 10: 32, sq.; n : 28, sq. ; 12:21; 
John 3 : 36; 11 : 25; 20: 31; Acts 13: 38,39; Gal. 
2 : 16.) Yet love is said to be in itself superior to 
faith (1 Cor. 13), and indeed to be the fulfilling 
of the law. (Matt. 22 : 37-39; Rom. 13 : 10.) 
Why, then, is faith put forward so constantly as the 
condition of acceptance with God, more especially 
as neither of these graces ever exists in the heart 
without the other? 

A consideration of the moral law, and of the 
pre-eminence of love as a spring of holy action, is 
enough to convince any one that, if 

J Reason, the 

men, like the elect angels, were without sinfulness of 
sin, the affection of love would be 
emphasized as the condition of God's favor. The 
sinfulness of man is therefore the great reason 
why so high a place in the economy of salvation is 
given to faith in Christ. For faith in Christ and 
him crucified is a hearty recognition of him as the 
only Saviour of men, and of his atonement as the 
only and sufficient reason why pardon and peace 



46 DOCTRINES OF THE BIBLE. 

are granted to men. It is a full assent to the guilt 
of sin, the justice of God in punishing it, and the 
plan of salvation through vicarious suffering. It is 
trust in Christ as the Head, the Representative, the 
Substitute, of his people ; and in this sense it is a 
voluntary entering of the soul into fellowship with 
the Redeemer, and a conscious reliance upon him 
for grace and acceptance with God. 

The biblical student will of course make note of 
the circumstances that forgiveness and justification 
are sometimes used interchangeably by the sacred 
Relation of writers (Acts 13 : 38, 39; Rom. 4 : 3- 
pardonand 6 ^ and f th mrther circumstance 

justification '' 

to each other, that both of them are ascribed to God 
the Father, or to Christ as mediatorial King, 
rather than to the Holy Spirit, who renews and 
sanctifies the hearts of men. They are judicial 
acts ; and the latter is so, no less than the former. 
They are by no means the same act, yet they pre- 
suppose each other. Every one who is forgiven is 
justified, and every one who is justified is forgiven. 
But, strictly speaking, pardon assumes the guilt of 
the one pardoned, while justification assumes the 
righteousness of the one justified ; the former re- 
mits penalty ; the latter says there is none to remit. 
If then we look at the sinner as already condemned, 
pardon must stand before justification in the order 



DOCTRINES OF THE BIBLE. 47 

of nature or reason, though not in the order of 
time. For in the economy of grace they are insep- 
arable and simultaneous, so that the existence of 
the one always supposes that of the other. It may 
also be remarked that forgiveness and justification 
appear to be complete, instead of partial ; while on 
the other hand, sanctification is progressive. 

Not only is justification dependent on faith in 
Christ, or union with him, but preservation, sancti- 
fication, and salvation likewise. For the apostle 
Peter speaks of Christians as those "who are kept 
by the power of God through faith Relation of 
unto salvation ready to be revealed in faitht ° per f 

» veranc© ano. 

the last time " (i Peter i : 5) ; and the eternal life. 
apostle Paul says of himself, " The life which I now 
live in the flesh, I live by the faith of the Son of 
God, who loved me and gave himself for me." 
(Gal. 2 : 20.) In the light of several passages of 
Scripture the preservation of the saints on earth to 
eternal glory may be safely affirmed. (John 10 : 
28-30; 17 : 2, 6, 12 ; Phil. 1:6; Heb. 6 : 9 ; 1 
Peter 1:5.) But they are to be kept in Christ; 
they are to be preserved by nourishing in them 
true faith in the Lord Jesus, who is made unto them 
' ' wisdom and righteousness and sanctification and 
redemption." (1 Cor. 1 : 30.) A careful exami- 
nation of the word of God will furnish evidence 



48 DOCTRINES OF THE BIBLE. 

that the expressions which have sometimes been 
supposed to teach the doctrines of "falling from 
grace/' are in reality a part of the means employed 
by the. Saviour to prevent that falling, by preserv- 
ing a sense of dependence on him, and a feeling 
of gratitude for his grace. Entreaty, admonition, 
warning, are among the influences brought to bear 
on the hearts of Christians for this very purpose ; 
and they are none the less effective and trustwor- 
thy, as employed by the King in Zion, because they 
are simply moral. " Now unto him that is able to 
keep you from falling, and to present you faultless 
before the presence of his glory with exceeding joy, 
to the only wise God our Saviour, be glory and 
majesty, dominion and power, both now and ever. 
Amen." (Jude 25.) 

It may also be remarked, that the work of inward 

sanctification is never completed before the close 

of the present life. (1 Kings 8 : 46 ; 

Sanctification 

not complete Prov. 20 : 9 ; Eccies. 7 : 20 ; Gal. 5 : 

before death. ^ tvj -i 

17; Rom. 7 : 14, sq.; Phil. 3 : 13; 
James 3 : 2; 1 John 1 : 8-10.) Yet the term is 
sometimes used to denote freedom from guilt or 
condemnation, in virtue of union with Christ. (1 
Cor. 6:11; Heb. 10 : 10, 14, 29; 1 John 1 : 7.) 
Just how the death of the body will contribute to 
perfect holiness is not perhaps revealed, but there 



DOCTRINES OF THE BIBLE. 49 

is no reason to be in doubt of the result, because 
we do not comprehend the process. 

QUESTIONS. 

What is prerequisi.e to salvation ? 
What is the relation between pardon and justification ? 
What is the relation of faith to perseverance and eternal 
life? 

When is sanctification completed ? 

Sec. 3. Means of Grace. 

To a certain extent the grace of God may be im- 
parted to the soul directly ; and that it is so im- 
parted, both in originating and in General re- 
carrying on the work of sanctification, marks 
may well be affirmed. But man is a rational being, 
whose highest good requires him to be brought 
under the control of moral influences. And there- 
fore, as might be expected, he is approached by a 
thousand agencies more or less understood by him- 
self. Some of them are well-nigh independent of 
his own will or action, while many of them are use- 
ful or hurtful according to the manner in which 
they are treated. Those which merit particular at- 
tention as means of grace are providential discip- 
line, religious truth, Christian action, church life, 
and the Lord's Day. 

No man can have studied carefully his own ex- 



50 DOCTRINES OF THE BIBLE. 

perience without feeling that the part of the world 
providential m which he lives ; the natural scenery 
discipline. ^y which he is encompassed ; the 
character of his domestic, social, and national sur- 
roundings ; the striking events of his age ; and 
many other circumstances determined by the provi- 
dence of God, — have had much to do with the 
moral and even the religious tone of his life. And 
it is not too much to believe, that all these things 
are so ordered by infinite Wisdom as to work to- 
gether for good to every one that loves God, and 
for warning or invitation to every one who with- 
holds that love. (Rom. 2 : 4; 8 : 28; Heb. 12 : 
6.) 

That religious truth, from whatever source de- 
rived, is a means of grace to the Christian, will not 
Religious be seriously denied. Light is sown for 
truth. tne righteous. Love to God is a 

rational affection, and as such depends for its purity 
and growth on a genuine knowledge of the divine 
character. To say the least, then, the two, knowl- 
edge and love, may be expected to increase to- 
gether. But the particular truths which make up 
the doctrine of the cross have a most intimate rela- 
tion to the new birth and to growth in grace. For 

Especially tnev are spoken of as the instrument 
the gospel. by whkh the new Hfe is p ro d U ced 



DOCTRINES OF THE BIBLE. 51 

(James i : 18), and as the atmosphere in which the 
soul must live in order to become increasingly holy. 
(John 17 : 17; 2 Peter 3 : 18.) The conversion 
of sinners and the progress of saints must there- 
fore depend very greatly upon a diligent and wise 
use of the Bible. The gospel has proved itself to 
be the power of God and the wisdom of God. 
Let it be preached and taught everywhere. 

But the new man must act as well as eat, must 
give as well as receive. Growing knowledge will 
be of small service, unless it feed the christian ac- 
fire of love and take form in strenuous tion - 
exertion. Christian action may be divided into 
worship, and labor for the good of men. Worship 
is either secret or social, either alone or with 
others. No spiritual action is more in- 

Worship. 

tense than that of direct homage to 
God, and humble prayer for his blessing. It brings 
into play profound reverence, trust, and devotion. 
Moreover, prayer is almost certain to include a pe- 
tition for the sanctifying Spirit, and that petition, 
if sincere, is sure to be answered, and that answer 
must tend to holiness in the Christian. Social 
worship is the natural complement of secret devo- 
tion tending also in a very marked degree to the 
believer's spiritual progress. Note the special 
promise of the Saviour in respect to it. (Matt. 1 8 : 



52 DOCTRINES OF THE BIBLE. 

20.) Nor is it easy to overrate the reflex benefit 
Labor for °f direct personal Christian effort for 
others fa Q salvation of other men ; for such 

effort brings into healthful exercise almost every 
Christian virtue, and at the same time prevents the 
action of evil propensities. A monastic life must, 
as a rule, be unfavorable to real growth in grace. 

The power of church life to promote the sancti- 

fication of believers may be discovered in the spirit 

of obedience to Christ which it culti- 

Churchlife. . . . 

vates ; in the practice of social worship 
which it maintains ; in the increase of Christian 
knowledge which it secures ; in the labor for others 
which it organizes and stimulates; and in the 
watchfulness and consistency which it promotes. 

Finally, the Lord's Day must be pronounced a 
very important means of grace. For, in the first 
The Lord's place, it does much to break the cur- 
Day. rent Q f worldly thought and desire, 
fostered by the steady pursuit of worldly good, and 
to eradicate thereby sinful propensities from the 
heart. In the second place, it gives opportunity 
for protracted religious study and worship, as well 
in public as in private. In the third place, it fur- 
nishes a definite time for special Christian effort in 
behalf of others. And, in the fourth place, it se- 
cures the general quiet in a Christian land which is 



DOCTRINES OF THE BIBLE. 53 

favorable to public worship and every form of re- 
ligious activity. 

QUESTIONS. 

In what ways is the grace of God imparted ? 

What part has providential discipline ? 

What part has religious truth ? 

What has the gospel proved itself to be? 

Into what forms may Christian action be divided ? 

How is the power of church life shown ? 

What results appear from the Lord's Day ? 



CHAPTER IV. 

church life. 

Sec. i. Baptism and the Lord's Supper. 

The expression, " means of grace, may be 
thought to include the ordinances of the gospel ; 

Preliminary ^ ut n0 0ne W ^ object to 2l particular 

remark. account of the latter, whether it be re- 

garded as a continuation of the preceding discus- 
sion, or as the introduction of a new topic. Of 
these ordinances there are but two, Baptism and the 
Lord's Supper, and so far as appears from the New 
Testament these two are of equal authority and 
sacredness. 

Christian baptism is the immerson of a person in 

water upon a credible profession of faith in Christ, 

Definition of wltn tne use °f a formula expressing 

baptism. t k e consecration of the person by that 

act to the service of the triune God. That the rite 

includes the immersion of the candidate may be 

known from the following circumstances : (a) The 

Greek words used to designate the symbolical act 

Meaning of signify immersion. They are baptizo 

the word. an( j t k e derivatives from that verb, and 

54 



DOCTRINES OF THE BIBLE. 55 

there is no sufficient reason for supposing them 
ever to be used in the sense of pouring or sprink- 
ling. On this point the student would do well to 
consult the best Greek lexicons, together with 
Conant (T. J.) " On the Meaning and Use of 
Ba-zi'Uw in Greek Authors/' and Wiberg (A.) 
" On Baptism." (I?) The accompanying preposi- 
tions, "in" or "into," with the element, water, 
confirm this view of the rite. The 

Prepositions. 

common version often substitutes 
u with" for " in, "the more correct translation of 
the Greek. (See Mat. 3 : 5, 11 ; Mark 1 : 9.) (V) 
The circumstances connected with baptism in the 
apostolic age favor this view. (Mark 

Circumstan- 

1:9; John 3 : 23; Acts 8 : 38, 39.) ces and im- 
(d) References to the import of bap- port ' 
tism in the letters of Paul sustain the same view. 
(Rom. 6 : 3-5; Col. 2 : 12.) (<?) The practice 
of the early Church and of the Greek Church in 
all a^es confirms the view. And (/) 

Early Church 

the concessions of many distinguished and Greek 
scholars, who consent to affusion or 
sprinkling, support it. 

That faith in Christ is a prerequisite to baptism 
may be seen from the following considerations : (a) 
The last commission given by Christ Faith a pre _ 
implies this. (Matt. 28: 19; Mark re <i uisite - 



56 DOCTRINES OF THE BIBLE. 

1 6 : 1 6 ; compare John 4:1.) If there could be 
The great anv doubt arising from ambiguity in 
commission. the i an g uage recorded by Matthew, 
whether Christ intended that discipleship should go 
before baptism, that doubt can hardly remain, when 
the words recorded by Mark are taken properly into 
account. Moreover, the words given by Mark 
agree in sense with the order indicated by John, 
saying, " that Jesus made and baptized more dis- 
Practiceof ciples than John." (b) The practice 

the apostles. of the apost l es s h OW S this. (Acts 2 : 

38, 41; 8 : 12, 13; 9 : 18; 10 : 44, 47; 16 : 14, 
x 5> 3 1 ? 33 j x ^ : &•) These passages should satisfy 
every mind that repentance toward God and faith 
in the Lord Jesus Christ preceded baptism, as ad- 
ministered by the holy apostles and their associates. 
There were instances of false profession of faith, 
but no instance of no profession at all. To these 
passages may be added the language of Paul in 1 
Cor. 1 : 17, sq., and 4 : 15, which proves that the 
new birth is not effected in or by baptism. (V) 
The teaching of the apostles implies the same. 
Teachmgof (Rom. 6 : 3, 4; Gal. 3 : 27^1 Peter 
the apostles. 3 : 2 i.) In his letter to the Galatian 
converts, Paul argues that they were children of 
God by faith in Christ, because in the rite of bap- 
tism they had put on Christ by their own public 



DOCTRINES OF THE BIBLE. 57 

and solemn act ; and in the passage cited from 
Peter, this apostle presupposes a spirit of conscien- 
tious obedience in the person baptized, (a) The 
practice of the churches during the first two cen- 
turies limited baptism to those who made a profes- 
sion of faith for themselves. It is believed that 
this statement agrees with early records, and that 
infant baptism, properly so called, did not exist 
before the time of Tertullian, who died a. d. 
240. 

The Lord's Supper was instituted by Christ on 
the evening before he was betrayed. (Matt. 26 : 
26-29: Mark 14: 22-21;; Luke 22 : 

y ° Parts of the 

19, 20; i Cor. 11 : 23-25.) The ele- Lord's sup- 
ments are bread and wine, used as 
symbols. The acts required are the eucharistic 
prayers, the breaking of the bread and pouring out 
of the wine, the distribution of the same, with the 
eating of the bread and drinking of the wine by 
the communicants. 

The ordinance as a whole commemorates the aton- 
ing death of Christ (1 Cor. 11 : 24, 26) ; the ap- 
propriation of the elements symbolizes 

x x •* Import of the 

the reception of Christ by faith as a Lord's sup- 
source of spiritual life (1 Cor. 10 : 
16); the elements themselves represent the body 
and the blood of Christ ; and the meal typifies the 



58 DOCTRINES OF THE BIBLE, 

marriage supper of the Lamb (Matt. 26 : 29; Mark 
14 : 25) ; though the last appears to be a very sub- 
ordinate point. 

The proper communicants are believers in Christ, 
who have been baptized and are living as becometh 
Qualifications godliness. For it is plain from the 
for it. meaning of the rite itself, from the 

caution addressed by Paul to the Corinthian saints, 
and from the practice of the early churches, that 
none are entitled to a participation in 

Faith in Christ. , 

this ordinance who have not submitted 
to Christ and trusted in him. (See the writer's 
tract on " Close Communion.") 

It is also evident from the meaning and relation 
of the two ordinances, from the practice of the 

apostles in respect to baptism, and from 

Baptism. 

the known usage of the churches of 
Christ in the second century, that none are entitled 
to this ordinance save those who have been baptized. 
(See Dr. Pepper's tract on " The Relation of Bap- 
tism to the Communion.") 

Finally, it is plain from the necessities of the case 
in respect to church discipline, and from references 

to the Lord's Supper in the New Testa- 

Orderly walk. 

ment, that an orderly church walk is 
prerequisite to the communion. (See Arnold on 
" Qualifications for the Lord's Supper.") 



DOCTRINES OF THE BIBLE. 59 

QUESTIONS. 

What are the ordinances of the gospel? 

Define baptism. 

What is said of the practice of the early church, and of the 
Greek church in all ages? 

What is prerequisite to baptism ? 

What was the practice and teaching of the apostles on this 
question ? 

What are the elements and acts of the Lord's Supper ? 

What is the import of the Lord's Supper ? 

Who only are entitled to receive the Lord's Supper ? 

Sec. 2. Privileges and Duties of Church 

Members. 

A church is a company of baptized Christians, 
associated together, on terms of fraternal equality, 
for the service of Christ and for their De finition of a 
own spiritual benefit. This is not cllurch - 
meant to be a definition of the word church, as now 
employed in literature or conversation, but rather of 
the word " ecclesia" as used in the New Testament 
to denote a particular society of Christians living 
in the same city or region. What, then, are the 
privileges resulting from membership in a Christian 
church, constructed after the apostolic model, and 
what the duties growing out of this relation ? 

The privileges of fraternal intercourse merit par- 
ticular notice. A solitary religious life has charms 
for persons of a certain temperament, but it may 



60 DOCTRINES OF THE BIBLE. 

well be doubted whether they do not lose more 

than they gain by seclusion. Certain it is that to 

a vast majority of Christians congenial 

Privileges of . J J ° 

fraternal in society is a well-spring of joy and a 
source of great good. But a church is 
fundamentally a brotherhood (i Peter 2:17); and 
how many disciples feel their hearts burn within 
them as they talk together of him whom they love ! 
How many Davids and Jonathans are brought into 
sweetest fellowship by the churches of Christ ! 

The privilege of social worship must also be 
named in this connection. It is true that such wor- 
of social sm P * s not restricted to church mem- 
worship. bers; but its maintenance in any place 

for a long period is almost always due to their ac- 
tion, and its highest benefits fall to their lot. Such 
worship must be sustained by the brotherhood, or 
it will soon languish. But how infinite a good is 
social worship, where members of the same church 
freely speak to one another of their life in Christ ! 

The privilege of sacramental fellowship with the 
Lord is to be distinctly emphasized, likewise. 
of sacramen- Some, indeed, have imagined that the 
tai fellowship. L or( i' s Supper is an ordinance for 
Christians, without regard to the church, any be- 
liever being competent to administer or receive it ; 
but this view has no scriptural warrant, and, so far 



DOCTRINES OF THE BIBLE. 61 

as we can see, no ground in reason. The Lord's 
Supper is to be administered by churches only; 
and according to the established order of the Lord's 
house, church members alone are entitled to par- 
take of it. 

These are a few of the privileges enjoyed by 
members of a Christian church; what, then, are 
some of the corresponding duties ? 

One of them is the duty of loving intercourse 
with members of the same church ; for in no other 
way can the whole benefit of the relation be 
secured : in no other way can a church 

J Duty of lov- 

answer the design of its Founder, and ing inter- 

cours6 

accomplish the good of which it is 
capable. Neither poverty nor ignorance, then, 
should interfere with brotherly kindness and relig- 
ious intercourse. 

Another duty is that of sustaining heartily the 
social meeting of the church. This may be done 
in various ways, but it ought never to 

J ■ ° Of sustaining 

be omitted. There is a silent testi- social wor- 
mony to the grace of God given by 
the presence of members who never speak in pub- 
lic. But this kind of testimony will not suffice for 
all. There will be others who should open their 
lips and bear witness in words to the preciousness 
of Christ. 



62 DOCTRINES OF THE BIBLE. 

Still another duty is that of providing for the 
world a godly and efficient ministry. For, under 
of providing a Christ, church members are charged 
ministry. with ^ duty of seeing to it that the 

gospel is preached to their own assemblies, and 
also, as fast as possible, to " every creature." To 
choose, to educate, and to support a faithful minis- 
try for the world, is a work in which every mem- 
ber of a Christian church should feel that he has a 
part. 

To these duties may be added that of tender 
spiritual sympathy and watch-care. The purity of 
the church must be guarded from contamination, 
and the souls of members saved from ruin. This 
of sympathy will at times require a holy firmness, 
care. but oftener a profound affection. 

QUESTIONS. 

Give a definition of a Christian church. 
What are the privileges of church members ? 
What are the duties of church members ? 



CHAPTER V. 

THE WORLD TO COME. 

In the case of all men, except Enoch and Elijah, 
together with those alive on the earth at the second 
coming of Christ, the future life is 

° Two periods 

separated into two distinct periods by in the life to 

, i • i • i come. 

the general resurrection and judgment \ 
for such appears to be the teaching of the New 
Testament, the only source of instruction open to 
us. (i Thess. 4 : 13-17 ; 1 Cor. 15 : 51, 52 ; John 
5 : 28, 29.) It would seem that the testimony of 
Christ and his great apostle, as expressed in the 
passages just referred to, must be accepted as full, 
clear, and conclusive. There are, moreover, sev- 
eral expressions in the sacred record which signifi- 
cantly accord with this testimony (e. g., Eccl. 12 : 
7 ; Luke 23 : 46 ; Acts 7:59; Matt. 10 : 28) ; for 
they suggest, and more than suggest, a continued 
existence of the soul after the death of the 
body. 

Since the state in which the souls of the departed 
exist prior to the general resurrection succeeds the 
state in which they were before death, and precedes 

63 



64 DOCTRINES OF THE BIBLE. 

their state after the resurrection — thus coming be- 
tween the two and being in somere- 
the name in- spects different from each — it has been 
termediate ca n e d, very naturally, " the Intermedi- 
ate State." But the biblical doctrine 
of this state has almost no resemblance to the papal 
doctrine of " purgatory. ' ' 

Previous to the resurrection, the spirits of the 
righteous dead are said to be in Paradise, in Abra- 
Happiness of ham's bosom, or with the Lord. (Luke 
aoi^ta U para- 2 3 : 43 3 *6 • 22, 23 ; Acts 7 : 59 ; Phil. 
dise - 1 : 23.) They are also spoken of as 

already "made perfect." (Heb. 12 : 23.) Para- 
dise, meaning literally a " park," was selected by 
the Seventy — those who translated the Old Testa- 
ment into Greek — to denote the garden of Eden. 
It was chosen by the rabbis to signify the home of 
the pious dead until their resurrection. The Jews 
of our Saviour's time believed that Abraham was in 
Paradise, ready to welcome the souls of the pious 
to his fellowship. The term was used by Paul as 
nearly synonymous with "the third heaven," and 
by John as a name of " the holy city," or " New 
Jerusalem." And a comparison of the different 
statements of the New Testament will make it evi- 
dent that Christ himself is in Paradise. It is no 
purgatory, then, but a celestial Eden peopled with 






DOCTRINES OF THE BIBLE. 65 

redeemed spirits, rejoicing in the vision, the fellow- 
ship, and the glory of Christ. 

But, on the other hand, the spirits of the impeni- 
tent dead are said to be in Hades, in prison, and 
in suffering. (Luke 16 : 22, 24: 1 

V ° 9 ^' Misery of 

Peter 3 : 19 ; 2 Peter 2 : 4, 9.) Of wicked souis 
the precise locality of Hades — as also 
of Paradise — the Scriptures give no information, 
but the name is applied by the Saviour and his 
apostles to the abode of ungodly souls prior to the 
resurrection. And that abode is a place of penal 
woe. This is evident from the language of Christ 
as recited by Luke, and from that of Peter in his 
second epistle, especially when the Greek is exactly 
translated. For it w r ould then read as follows : 
' * The Lord knoweth how to rescue such as are pious 
from temptation, and to keep such as are wicked to 
the day of judgment, being punished." The 
wicked, therefore, are conscious in the middle 
state, as well as the righteous ; and all the argu- 
ments from Scriptures against this view rest upon a 
misunderstanding of its language. 

The resurrection will not be restricted to those 
who are in Christ, but will embrace all, the good 
and the bad, the just and the unjust. 

Resurrection 

(John 5 : 28; Acts 24: 15.) Yet the of an the 
Scriptures are profoundly silent as to 

E 



66 DOCTRINES OF THE BIBLE. 

the quality of the bodies given to the wicked by 
the resurrection, while they speak in suggestive and 
glowing terms of those in which the saints will be 
raised : they will be glorious, incorruptible, and 
perfectly adapted to the nature and wants of the 
Giormed immortal spirit, (i Cor. 15:42-44.) 

bodies. Moreover, by a swift and supernatural 

change, the bodies of the faithful who are alive on 
the earth at the second coming of Christ will be 
made like the glorified bodies with which the spirits 
of the righteous dead are invested. (1 Cor. 15: 

The last judgment will follow the resurrection ; 
and perhaps with no considerable interval between. 

The last judg- ( Rev - 2 ° : I2 > *3) The " Son of 
ment. man," the mediatorial King, will act 

as judge. (Matt. 25: 31, sq,; John 5: 22, 23, 
27c) All men, the good as well as the bad, will 
stand before him, and thereby acknowledge his 
sovereignty over them. (Matt. 25 : 31, sq. ; Rom. 
14: 10-12; 2 Cor. 5 : 10; Phil. 2 : 10, 11.) The 
decision in respect to every man will be absolutely 
righteous. (Acts 17: 31 ; Rom. 2 : 6, sq. ; Eccl. 
12 : 14.) The conduct of men in this life, and es- 
pecially their treatment of Christ and his servants, 
will sufficiently reveal their character to the assem- 
bled world, and justify the sentence of the King. 



DOCTRINES OF THE BIBLE. 67 

(Matt. 10 : 32, 33, 42 ; 12 : 36, 37 ; 25 : 31, sq. ; 
2 Cor. 5 : 10.) And that sentence will be irrever- 
sible. (Matt. 25 : 46; Heb. 6: 2.) 

With the last judgment will close the mediatorial 
reign of Christ ; and God, without any distinctions 
of official work, will be "All in all." 

The Trinity 

(1 Cor. 15 : 28.) Yet the personal after judg- 
distinctions will not be obliterated, nor men ' 
the humanity of Christ laid aside. (Rev. 22 : 3.) 
Nay; it is quite probable, from the tenor of the 
latter passage, that the human nature of Christ will 
be forever a memorial of the divine love, and a 
medium of closer approach to God. 

Peace will be restored throughout the universe. 
Angeh and all created beings endowed, with rea- 
son will see as never before the char- ultimate 
acter of God, and thenceforth have no P eace - 
heart to rebel. The consciences of the lost will at- 
test the justice of God, and the hearts of the saved 
adore his love. A reluctant or a joyful homage 
will be paid to him by all. (1 Cor. 15 : 28 ; Eph. 
1 : 10 ; Col. 1 : 20.) 

QUESTIONS. 

What distinct periods are named as belonging to the world 
to come ? 

What is the intermediate state ? 
What is said concerning Paradise ? 



68 DOCTRINES OF THE BIBLE. 

What concerning Hades? 

Who will participate in the Resurrection ? 

In what condition will the saints be raised ? 

When will the last judgment occur ? 

What will be the ultimate condition of the universe ? 



THE END. 



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